To the satisfying of his soul - His desires are all moderate; he is contented with his circumstances, and is pleased with the lot which God is pleased to send. The wicked, though he use all shifts and expedients to acquire earthly good, not sticking even at rapine and wrong, is frequently in real want, and always dissatisfied with his portion. A contented mind is a continual feast. At such feasts he eats not.

The righteous eateth to the satisfying of his soul,.... He is blessed with a sufficient competency to live upon; and he is contented with what he has, and uses it moderately; he has enough to eat, and is contented with his portion, and eats no more than sufficeth; he eats to the satisfying of his appetite, and no more; he does not indulge to luxury and excess: and so as to spiritual things; he eats to the satisfying of his soul, with the goodness and fatness of God's house, with the word and ordinances, with the promises of the Gospel, and with Jesus Christ, the bread of life; with these he is satisfied, as with marrow and fatness;
but the belly of the wicked shall want; not only spiritual food, which he has no appetite for, but corporeal food; he shall starve in the midst of plenty, not having a heart to put that food into his mouth, and fill his belly with it, as nature requires, through his covetousness; or, having spent his substance in rioting and wantonness, wants bread to satisfy the craving of his appetite.

It is the misery of the wicked, that even their sensual appetites are always craving. The righteous feeds on the word and ordinances, to the satisfying of his soul with the promises of the gospel, and the Lord Jesus Christ, who is the Bread of life.

The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted.

25 The righteous has to eat to the satisfying of his soul;
But the body of the godless must suffer want.
Jerome translates תחסר freely by insaturabilis (he has want = has never enough), but in that case we would have expected תחסר תּמיד; also in 25a עד־שׂבע would have been used. We have thus before us no commendation of temperance and moderation in contrast to gluttony, but a statement regarding the diversity of fortune of the righteous and the godless - another way of clothing the idea of Proverbs 10:3. שׂבע is a segolate form, thus an infin. formation, formally different from the similar שׂבע, Proverbs 3:10. Regarding בּטן, vid., Psychol. p. 265f.; it is a nobler word than "Bauch" [belly], for it denotes not the external arch, but, like κοιλία (R. בט, concavus), the inner body, here like Proverbs 18:20, as that which receives the nourishment and changes it in succum et sanguinem. That God richly nourishes the righteous, and on the contrary brings the godless to want and misery, is indeed a rule with many exceptions, but understood in the light of the N.T., it has deep inward everlasting truth.